南亞洲基督教史

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這個thread是用來討論南亞洲的基督教歷史及現況，以及其神學發展的。

南亞洲在這兒的定義是指今天的印度、巴基斯坦、孟加拉、斯里蘭卡、尼泊爾和不丹。基督教，用廣義的定義，包括正教、天主教和更正教傳統。

在往後的日子，我會不定期地（i.e.當我有空時）在這條thread上發言／發表文章，向各位朋友介紹我所認識的南亞教會史（主要是印度的）。歡迎大家來討論。我要強調，我自己也是個初學者。

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之前，我在另一條thread提過Bishop Steven Neill是印度教會史專家，又曾任南印聖公會主教。以下Dyron Daughrity的文章，為大家介紹其人其事：

"Researching Bishop Stephen Neill:
Engaging History, Methods, and the 'Reconstruction'."

http://www.martynmission.cam.ac.uk/CDaurighty.htm

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Christianity in India: Two Thousand Years of Faith
By George Gispert-Sauch, Leonard Fernando

http://www.amazon.co.uk/gp/product/067005769X/026-0645653-1578800?v=glance&n=266239&s=books&v=glance

The following was my book review written on 4 August, 2006,....

This is a great book! I have finished reading the last chapter this morning. (I have skipped the second chapter). It gives a succinct introduction to the history of the Christian community in India from the beginnings to today, and its beliefs, religious practices, community services and social actions in the Indian context. It also addresses the issue of conversion, which has been hotly debated in Indian politics in recent years.

This is an exemplar of what a contextualised Indian Christianity is all about. The Christian faith is expressed in an Indian way, using Indian idioms and terminologies, drawing parallels from Indian history as well as religious traditions, esp. that of Hinduism, (e.g. by comparing Indian epics to some books in the Old Testament and comparing Christian meditation tradition with that of Hinduism), answering questions that are important in the Indian minds (e.g. the problem of conversion), and addressing issues that are of importance to the Indian society at large (e.g. that of caste and poverty).

Although I do not agree entirely with the theological positions held by the two Catholic authors, for I consider that they are far too "liberal" in their understanding of the Jesus' resurrection and the relationship between Christianity and other religions (they believe in universalism in salvation), and their negative view towards the evangelical and charismatic churches, I agree in general their presentation of Christianity and its history in India and especially agree with them, the importance of religious liberty (and thus the right to conversion) and the Church's priority given to the poor.

I also appreciate its clear analysis of the history of Indian Christians by grouping it into four Springs. The first Spring was the St. Thomas Christians (also known as the Syrians); the second was the arrival of the Catholics with the Portuguese; the third was the arrival of Protestant missionaries; and the fourth being growth of Christianity among the Dalits and the tribals in the 20th century.

I sincerely recommend this book to anyone how would be interested in the life of Christians in India. This would give you insights into your own spiritual life and religious heritage, esp. to those of us Chinese Christians who are also a religious minority in our own civilisation.

Contents:

Preface

1. When Christians Gather

2. Who is Jesus Christ?

3. The First Christians in India

4. The Second Spring in South India

5. The Western Coast, Akbar's Mission and the Question of Conversion

6. The Third Spring: The Protestant Communities

7. The Fourth Spring: Dalit Christians of North India

8. The Fourth Spring continues: Adivasis in the Church

9. Smaller Christian communities

10. Christians in the Life of the Nation

11. A Day in the life of an Indian Christian

12. The Christan Mind and Soul

Pages: xv + 323 (excluding references, bibliography and index)

Footnote:

Dalit, meaning "oppressed" or "crushed", refers to (Hindu) people who were not born into any of the Hindu castes and thus have a social status below even the lowest casted Hindu, the Sundras. Dalits were also known as Untouchables, Scheduled Castes or Harijans (the name given by Mahatma Gandhi, meaning the Children of God).

Adivasis, meaning Original Inhabitants, refers to the tribal people in India, known as Scheduled Tribes in the Indian Constitution.